faith was not devised by man, but was delivered to us by God, as stated in Eph. 2:8: "It is the gift of God." Since then there can be no lack of knowledge in God, it seems that knowledge of matters of faith was perfect from the beginning and did not increase as time went on.
Obj. 3: Further, the operation of grace proceeds in orderly fashion no less than the operation of nature. Now nature always makes a beginning with perfect things, as Boethius states (De Consol. iii).
Therefore it seems that the operation of grace also began with perfect things, so that those who were the first to deliver the faith, knew it most perfectly.
Obj. 4: Further, just as the faith of Christ was delivered to us through the apostles, so too, in the Old Testament, the knowledge of faith was delivered by the early fathers to those who came later, according to Deut. 32:7: "Ask thy father, and he will declare to thee." Now the apostles were most fully instructed about the mysteries, for "they received them more fully than others, even as they received them earlier," as a gloss says on Rom. 8:23: "Ourselves also who have the first fruits of the Spirit." Therefore it seems that knowledge of matters of faith has not increased as time went on.
_On the contrary,_ Gregory says (Hom. xvi in Ezech.) that "the knowledge of the holy fathers increased as time went on...and the nearer they were to Our Savior's coming, the more fully did they receive the mysteries of salvation."
_I answer that,_ The articles of faith stand in the same relation to the doctrine of faith, as self-evident principles to a teaching based on natural reason. Among these principles there is a certain order, so that some are contained implicitly in others; thus all principles are reduced, as to their first principle, to this one: "The same thing cannot be affirmed and denied at the same time," as the Philosopher states (Metaph. iv, text. 9). In like manner all the articles are contained implicitly in certain primary matters of faith, such as God's existence, and His providence over the salvation of man, according to Heb. 11: "He that cometh to God, must believe that He is, and is a rewarder to them that seek Him." For the existence of God includes all that we believe to exist in God eternally, and in these our happiness consists; while belief in His providence includes all those things which God dispenses in time, for man's salvation, and which are the way to that happiness: and in this way, again, some of those articles which follow from these are contained in others: thus faith in the Redemption of mankind includes belief in the Incarnation of Christ, His Passion and so forth.
Accordingly we must conclude that, as regards the substance of the articles of faith, they have not received any increase as time went on: since whatever those who lived later have believed, was contained, albeit implicitly, in the faith of those Fathers who preceded them. But there was an increase in the number of articles believed explicitly, since to those who lived in later times some were known explicitly which were not known explicitly by those who lived before them. Hence the Lord said to Moses (Ex. 6:2, 3): "I am the God of Abraham, the God of Isaac, the God of Jacob [*Vulg.: 'I am the Lord that appeared to Abraham, to Isaac, and to Jacob']...and My name Adonai I did not show them": David also said (Ps. 118:100): "I have had understanding above ancients": and the Apostle says (Eph.
3:5) that the mystery of Christ, "in other generations was not known, as it is now revealed to His holy apostles and prophets."
Reply Obj. 1: Among men the same things were always to be hoped for from Christ. But as they did not acquire this hope save through Christ, the further they were removed from Christ in point of time, the further they were from obtaining what they hoped for. Hence the Apostle says (Heb. 11:13): "All these died according to faith, not having received the promises, but beholding them afar off." Now the further off a thing is the less distinctly is it seen; wherefore those who were nigh to Christ's advent had a more distinct knowledge of the good things to be hoped for.
Reply Obj. 2: Progress in knowledge occurs in two ways. First, on the part of the teacher, be he one or many, who makes progress in knowledge as time goes on: and this is the kind of progress that takes place in sciences devised by man. Secondly, on the part of the learner; thus the master, who has perfect knowledge of the art, does not deliver it all at once to his disciple from the very outset, for he would not be able to take it all in, but he condescends to the disciple's capacity and instructs him little by little. It is in this way that men made progress in the knowledge of faith as time went on.
Hence the Apostle (Gal. 3:24) compares the state of the Old Testament to childhood.
Reply Obj. 3: Two causes are requisite before actual generation can take place, an agent, namely, and matter. In the order of the active cause, the more perfect is naturally first; and in this way nature makes a beginning with perfect things, since the imperfect is not brought to perfection, except by something perfect already in existence. On the other hand, in the order of the material cause, the imperfect comes first, and in this way nature proceeds from the imperfect to the perfect. Now in the manifestation of faith, God is the active cause, having perfect knowledge from all eternity; while man is likened to matter in receiving the influx of God's action.
Hence, among men, the knowledge of faith had to proceed from imperfection to perfection; and, although some men have been after the manner of active causes, through being doctors of faith, nevertheless the manifestation of the Spirit is given to such men for the common good, according to 1 Cor. 12:7; so that the knowledge of faith was imparted to the Fathers who were instructors in the faith, so far as was necessary at the time for the instruction of the people, either openly or in figures.
Reply Obj. 4: The ultimate consummation of grace was effected by Christ, wherefore the time of His coming is called the "time of fulness [*Vulg.: 'fulness of time']" (Gal. 4:4). Hence those who were nearest to Christ, whether before, like John the Baptist, or after, like the apostles, had a fuller knowledge of the mysteries of faith; for even with regard to man's state we find that the perfection of manhood comes in youth, and that a man's state is all the more perfect, whether before or after, the nearer it is to the time of his youth.
Whether the Articles of Faith Are Suitably Formulated?
Objection 1: It would seem that the articles of faith are unsuitably formulated. For those things, which can be known by demonstration, do not belong to faith as to an object of belief for all, as stated above (A. 5). Now it can be known by demonstration that there is one God; hence the Philosopher proves this (Metaph. xii, text. 52) and many other philosophers demonstrated the same truth. Therefore that "there is one God" should not be set down as an article of faith.
Obj. 2: Further, just as it is necessary to faith that we should believe God to be almighty, so is it too that we should believe Him to be "all-knowing" and "provident for all," about both of which points some have erred. Therefore, among the articles of faith, mention should have been made of God's wisdom and providence, even as of His omnipotence.
Obj. 3: Further, to know the Father is the same things as to know the Son, according to John 14:9: "He that seeth Me, seeth the Father also." Therefore there ought to be but one article about the Father and Son, and, for the same reason, about the Holy Ghost.
Obj. 4: Further, the Person of the Father is no less than the Person of the Son, and of the Holy Ghost. Now there are several articles about the Person of the Holy Ghost, and likewise about the Person of the Son. Therefore there should be several articles about the Person of the Father.
Obj. 5: Further, just as certain things are said by appropriation, of the Person of the Father and of the Person of the Holy Ghost, so too is something appropriated to the Person of the Son, in respect of His Godhead. Now, among the articles of faith, a place is given to a work appropriated to the Father, viz. the creation, and likewise, a work appropriated to the Holy Ghost, viz. that "He spoke by the prophets."
Therefore the articles of faith should contain some work appropriated to the Son in respect of His Godhead.
Obj. 6: Further, the sacrament of the Eucharist presents a special difficulty over and above the other articles. Therefore it should have been mentioned in a special article: and consequently it seems that there is not a sufficient number of articles.
On the contrary stands the authority of the Church who formulates the articles thus.
_I answer that,_ As stated above (AA. 4, 6), to faith those things in themselves belong, the sight of which we shall enjoy in eternal life, and by which we are brought to eternal life. Now two things are proposed to us to be seen in eternal life: viz. the secret of the Godhead, to see which is to possess happiness; and the mystery of Christ's Incarnation, "by Whom we have access" to the glory of the sons of God, according to Rom. 5:2. Hence it is written (John 17:3): "This is eternal life: that they may know Thee, the...true God, and Jesus Christ Whom Thou hast sent." Wherefore the first distinction in matters of faith is that some concern the majesty of the Godhead, while others pertain to the mystery of Christ's human nature, which is the "mystery of godliness" (1 Tim. 3:16).
Now with regard to the majesty of the Godhead, three things are proposed to our belief: first, the unity of the Godhead, to which the first article refers; secondly, the trinity of the Persons, to which three articles refer, corresponding to the three Persons; and thirdly, the works proper to the Godhead, the first of which refers to the order of nature, in relation to which the article about the creation is proposed to us; the second refers to the order of grace, in relation to which all matters concerning the sanctification of man are included in one article; while the third refers to the order of glory, and in relation to this another article is proposed to us concerning the resurrection of the dead and life everlasting. Thus there are seven articles referring to the Godhead.
In like manner, with regard to Christ's human nature, there are seven articles, the first of which refers to Christ's incarnation or conception; the second, to His virginal birth; the third, to His Passion, death and burial; the fourth, to His descent into hell; the fifth, to His resurrection; the sixth, to His ascension; the seventh, to His coming for the judgment, so that in all there are fourteen articles.
Some, however, distinguish twelve articles, six pertaining to the Godhead, and six to the humanity. For they include in one article the three about the three Persons; because we have one knowledge of the three Persons: while they divide the article referring to the work of glorification into two, viz. the resurrection of the body, and the glory of the soul. Likewise they unite the conception and nativity into one article.
Reply Obj. 1: By faith we hold many truths about God, which the philosophers were unable to discover by natural reason, for instance His providence and omnipotence, and that He alone is to be worshiped, all of which are contained in the one article of the unity of God.
Reply Obj. 2: The very name of the Godhead implies a kind of watching over things, as stated in the First Part (Q. 13, A. 8). Now in beings having an intellect, power does not work save by the will and knowledge. Hence God's omnipotence includes, in a way, universal knowledge and providence. For He would not be able to do all He wills in things here below, unless He knew them, and exercised His providence over them.
Reply Obj. 3: We have but one knowledge of the Father, Son, and Holy Ghost, as to the unity of the Essence, to which the first article refers: but, as to the distinction of the Persons, which is by the relations of origin, knowledge of the Father does indeed, in a way, include knowledge of the Son, for He would not be Father, had He not a Son; the bond whereof being the Holy Ghost. From this point of view, there was a sufficient motive for those who referred one article to the three Persons. Since, however, with regard to each Person, certain points have to be observed, about which some happen to fall into error, looking at it in this way, we may distinguish three articles about the three Persons. For Arius believed in the omnipotence and eternity of the Father, but did not believe the Son to be co-equal and consubstantial with the Father; hence the need for an article about the Person of the Son in order to settle this point.
In like manner it was necessary to appoint a third article about the Person of the Holy Ghost, against Macedonius. In the same way Christ's conception and birth, just as the resurrection and life everlasting, can from one point of view be united together in one article, in so far as they are ordained to one end; while, from another point of view, they can be distinct articles, in as much as each one separately presents a special difficulty.
Reply Obj. 4: It belongs to the Son and Holy Ghost to be sent to sanctify the creature; and about this several things have to be believed. Hence it is that there are more articles about the Persons of the Son and Holy Ghost than about the Person of the Father, Who is never sent, as we stated in the First Part (Q. 43, A. 4).
Reply Obj. 5: The sanctification of a creature by grace, and its consummation by glory, is also effected by the gift of charity, which is appropriated to the Holy Ghost, and by the gift of wisdom, which is appropriated to the Son: so that each work belongs by appropriation, but under different aspects, both to the Son and to the Holy Ghost.
Reply Obj. 6: Two things may be considered in the sacrament of the Eucharist. One is the fact that it is a sacrament, and in this respect it is like the other effects of sanctifying grace. The other is that Christ's body is miraculously contained therein and thus it is included under God's omnipotence, like all other miracles which are ascribed to God's almighty power.
Whether It Is Suitable for the Articles of Faith to Be Embodied in a Symbol?
Objection 1: It would seem that it is unsuitable for the articles of faith to be embodied in a symbol. Because Holy Writ is the rule of faith, to which no addition or subtraction can lawfully be made, since it is written (Deut. 4:2): "You shall not add to the word that I speak to you, neither shall you take away from it." Therefore it was unlawful to make a symbol as a rule of faith, after the Holy Writ had once been published.
Obj. 2: Further, according to the Apostle (Eph. 4:5) there is but "one faith." Now the symbol is a profession of faith. Therefore it is not fitting that there should be more than one symbol.
Obj. 3: Further, the confession of faith, which is contained in the symbol, concerns all the faithful. Now the faithful are not all competent to believe in God, but only those who have living faith.
Therefore it is unfitting for the symbol of faith to be expressed in the words: "I believe in one God."
Obj. 4: Further, the descent into hell is one of the articles of faith, as stated above (A. 8). But the descent into hell is not mentioned in the symbol of the Fathers. Therefore the latter is expressed inadequately.
Obj. 5: Further, Augustine (Tract. xxix in Joan.) expounding the passage, "You believe in God, believe also in Me" (John 14:1) says: "We believe Peter or Paul, but we speak only of believing 'in' God."
Since then the Catholic Church is merely a created being, it seems unfitting to say: "In the One, Holy, Catholic and Apostolic Church."
Obj. 6: Further, a symbol is drawn up that it may be a rule of faith.
Now a rule of faith ought to be proposed to all, and that publicly.
Therefore every symbol, besides the symbol of the Fathers, should be sung at Mass. Therefore it seems unfitting to publish the articles of faith in a symbol.
_On the contrary,_ The universal Church cannot err, since she is governed by the Holy Ghost, Who is the Spirit of truth: for such was Our Lord's promise to His disciples (John 16:13): "When He, the Spirit of truth, is come, He will teach you all truth." Now the symbol is published by the authority of the universal Church.
Therefore it contains nothing defective.
_I answer that,_ As the Apostle says (Heb. 11:6), "he that cometh to God, must believe that He is." Now a man cannot believe, unless the truth be proposed to him that he may believe it. Hence the need for the truth of faith to be collected together, so that it might the more easily be proposed to all, lest anyone might stray from the truth through ignorance of the faith. It is from its being a collection of maxims of faith that the symbol [*The Greek _symballein_] takes its name.
Reply Obj. 1: The truth of faith is contained in Holy Writ, diffusely, under various modes of expression, and sometimes obscurely, so that, in order to gather the truth of faith from Holy Writ, one needs long study and practice, which are unattainable by all those who require to know the truth of faith, many of whom have no time for study, being busy with other affairs. And so it was necessary to gather together a clear summary from the sayings of Holy Writ, to be proposed to the belief of all. This indeed was no addition to Holy Writ, but something taken from it.
Reply Obj. 2: The same doctrine of faith is taught in all the symbols. Nevertheless, the people need more careful instruction about the truth of faith, when errors arise, lest the faith of simple-minded persons be corrupted by heretics. It was this that gave rise to the necessity of formulating several symbols, which nowise differ from one another, save that on account of the obstinacy of heretics, one contains more explicitly what another contains implicitly.
Reply Obj. 3: The confession of faith is drawn up in a symbol in the person, as it were, of the whole Church, which is united together by faith. Now the faith of the Church is living faith; since such is the faith to be found in all those who are of the Church not only outwardly but also by merit. Hence the confession of faith is expressed in a symbol, in a manner that is in keeping with living faith, so that even if some of the faithful lack living faith, they should endeavor to acquire it.
Reply Obj. 4: No error about the descent into hell had arisen among heretics, so that there was no need to be more explicit on that point. For this reason it is not repeated in the symbol of the Fathers, but is supposed as already settled in the symbol of the Apostles. For a subsequent symbol does not cancel a preceding one; rather does it expound it, as stated above (ad 2).
Reply Obj. 5: If we say: "'In' the holy Catholic Church," this must be taken as verified in so far as our faith is directed to the Holy Ghost, Who sanctifies the Church; so that the sense is: "I believe in the Holy Ghost sanctifying the Church." But it is better and more in keeping with the common use, to omit the 'in,' and say simply, "the holy Catholic Church," as Pope Leo [*Rufinus, Comm. in Sym. Apost.]
observes.
Reply Obj. 6: Since the symbol of the Fathers is an explanation of the symbol of the Apostles, and was drawn up after the faith was already spread abroad, and when the Church was already at peace, it is sung publicly in the Mass. On the other hand the symbol of the Apostles, which was drawn up at the time of persecution, before the faith was made public, is said secretly at Prime and Compline, as though it were against the darkness of past and future errors.
Whether It Belongs to the Sovereign Pontiff to Draw Up a Symbol of Faith?
Objection 1: It would seem that it does not belong to the Sovereign Pontiff to draw up a symbol of faith. For a new edition of the symbol becomes necessary in order to explain the articles of faith, as stated above (A. 9). Now, in the Old Testament, the articles of faith were more and more explained as time went on, by reason of the truth of faith becoming clearer through greater nearness to Christ, as stated above (A. 7). Since then this reason ceased with the advent of the New Law, there is no need for the articles of faith to be more and more explicit. Therefore it does not seem to belong to the authority of the Sovereign Pontiff to draw up a new edition of the symbol.
Obj. 2: Further, no man has the power to do what is forbidden under pain of anathema by the universal Church. Now it was forbidden under pain of anathema by the universal Church, to make a new edition of the symbol. For it is stated in the acts of the first* council of Ephesus (P. ii, Act. 6) that "after the symbol of the Nicene council had been read through, the holy synod decreed that it was unlawful to utter, write or draw up any other creed, than that which was defined by the Fathers assembled at Nicaea together with the Holy Ghost," and this under pain of anathema. [*St. Thomas wrote 'first' (expunged by Nicolai) to distinguish it from the other council, A.D. 451, known as the "Latrocinium" and condemned by the Pope.] The same was repeated in the acts of the council of Chalcedon (P. ii, Act. 5). Therefore it seems that the Sovereign Pontiff has no authority to publish a new edition of the symbol.
Obj. 3: Further, Athanasius was not the Sovereign Pontiff, but patriarch of Alexandria, and yet he published a symbol which is sung in the Church. Therefore it does not seem to belong to the Sovereign Pontiff any more than to other bishops, to publish a new edition of the symbol.
_On the contrary,_ The symbol was drawn up by a general council. Now such a council cannot be convoked otherwise than by the authority of the Sovereign Pontiff, as stated in the Decretals [*Dist. xvii, Can.
4, 5]. Therefore it belongs to the authority of the Sovereign Pontiff to draw up a symbol.
_I answer that,_ As stated above (Obj. 1), a new edition of the symbol becomes necessary in order to set aside the errors that may arise. Consequently to publish a new edition of the symbol belongs to that authority which is empowered to decide matters of faith finally, so that they may be held by all with unshaken faith. Now this belongs to the authority of the Sovereign Pontiff, "to whom the more important and more difficult questions that arise in the Church are referred," as stated in the Decretals [*Dist. xvii, Can. 5]. Hence our Lord said to Peter whom he made Sovereign Pontiff (Luke 22:32): "I have prayed for thee," Peter, "that thy faith fail not, and thou, being once converted, confirm thy brethren." The reason of this is that there should be but one faith of the whole Church, according to 1 Cor. 1:10: "That you all speak the same thing, and that there be no schisms among you": and this could not be secured unless any question of faith that may arise be decided by him who presides over the whole Church, so that the whole Church may hold firmly to his decision.
Consequently it belongs to the sole authority of the Sovereign Pontiff to publish a new edition of the symbol, as do all other matters which concern the whole Church, such as to convoke a general council and so forth.
Reply Obj. 1: The truth of faith is sufficiently explicit in the teaching of Christ and the apostles. But since, according to 2 Pet.
3:16, some men are so evil-minded as to pervert the apostolic teaching and other doctrines and Scriptures to their own destruction, it was necessary as time went on to express the faith more explicitly against the errors which arose.
Reply Obj. 2: This prohibition and sentence of the council was intended for private individuals, who have no business to decide matters of faith: for this decision of the general council did not take away from a subsequent council the power of drawing up a new edition of the symbol, containing not indeed a new faith, but the same faith with greater explicitness. For every council has taken into account that a subsequent council would expound matters more fully than the preceding council, if this became necessary through some heresy arising. Consequently this belongs to the Sovereign Pontiff, by whose authority the council is convoked, and its decision confirmed.
Reply Obj. 3: Athanasius drew up a declaration of faith, not under the form of a symbol, but rather by way of an exposition of doctrine, as appears from his way of speaking. But since it contained briefly the whole truth of faith, it was accepted by the authority of the Sovereign Pontiff, so as to be considered as a rule of faith. Since it contained briefly the whole truth of faith, it was accepted by the authority of the Sovereign Pontiff, so as to be considered as a rule of faith.
QUESTION 2 OF THE ACT OF FAITH (In Ten Articles) We must now consider the act of faith, and (1) the internal act; (2) the external act.
Under the first head there are ten points of inquiry: (1) What is "to believe," which is the internal act of faith?
(2) In how many ways is it expressed?
(3) Whether it is necessary for salvation to believe in anything above natural reason?
(4) Whether it is necessary to believe those things that are attainable by natural reason?
(5) Whether it is necessary for salvation to believe certain things explicitly?
(6) Whether all are equally bound to explicit faith?
(7) Whether explicit faith in Christ is always necessary for salvation?
(8) Whether it is necessary for salvation to believe in the Trinity explicitly?
(9) Whether the act of faith is meritorious?
(10) Whether human reason diminishes the merit of faith?
Whether to Believe Is to Think with Assent?
Objection 1: It would seem that to believe is not to think with assent. Because the Latin word "cogitatio" [thought] implies a research, for "cogitare" [to think] seems to be equivalent to "coagitare," i.e. "to discuss together." Now Damascene says (De Fide Orth. iv) that faith is "an assent without research." Therefore thinking has no place in the act of faith.
Obj. 2: Further, faith resides in the reason, as we shall show further on (Q. 4, A. 2). Now to think is an act of the cogitative power, which belongs to the sensitive faculty, as stated in the First Part (Q. 78, A. 4). Therefore thought has nothing to do with faith.
Obj. 3: Further, to believe is an act of the intellect, since its object is truth. But assent seems to be an act not of the intellect, but of the will, even as consent is, as stated above (I-II, Q. 15, A.
1, ad 3). Therefore to believe is not to think with assent.
_On the contrary,_ This is how "to believe" is defined by Augustine (De Praedest. Sanct. ii).
_I answer that,_ "To think" can be taken in three ways. First, in a general way for any kind of actual consideration of the intellect, as Augustine observes (De Trin. xiv, 7): "By understanding I mean now the faculty whereby we understand when thinking." Secondly, "to think" is more strictly taken for that consideration of the intellect, which is accompanied by some kind of inquiry, and which precedes the intellect's arrival at the stage of perfection that comes with the certitude of sight. In this sense Augustine says (De Trin. xv, 16) that "the Son of God is not called the Thought, but the Word of God. When our thought realizes what we know and takes form therefrom, it becomes our word. Hence the Word of God must be understood without any thinking on the part of God, for there is nothing there that can take form, or be unformed." In this way thought is, properly speaking, the movement of the mind while yet deliberating, and not yet perfected by the clear sight of truth.
Since, however, such a movement of the mind may be one of deliberation either about universal notions, which belongs to the intellectual faculty, or about particular matters, which belongs to the sensitive part, hence it is that "to think" is taken secondly for an act of the deliberating intellect, and thirdly for an act of the cogitative power.
Accordingly, if "to think" be understood broadly according to the first sense, then "to think with assent," does not express completely what is meant by "to believe": since, in this way, a man thinks with assent even when he considers what he knows by science [*Science is certain knowledge of a demonstrated conclusion through its demonstration.], or understands. If, on the other hand, "to think" be understood in the second way, then this expresses completely the nature of the act of believing. For among the acts belonging to the intellect, some have a firm assent without any such kind of thinking, as when a man considers the things that he knows by science, or understands, for this consideration is already formed. But some acts of the intellect have unformed thought devoid of a firm assent, whether they incline to neither side, as in one who "doubts"; or incline to one side rather than the other, but on account of some slight motive, as in one who "suspects"; or incline to one side yet with fear of the other, as in one who "opines." But this act "to believe," cleaves firmly to one side, in which respect belief has something in common with science and understanding; yet its knowledge does not attain the perfection of clear sight, wherein it agrees with doubt, suspicion and opinion. Hence it is proper to the believer to think with assent: so that the act of believing is distinguished from all the other acts of the intellect, which are about the true or the false.
Reply Obj. 1: Faith has not that research of natural reason which demonstrates what is believed, but a research into those things whereby a man is induced to believe, for instance that such things have been uttered by God and confirmed by miracles.
Reply Obj. 2: "To think" is not taken here for the act of the cogitative power, but for an act of the intellect, as explained above.
Reply Obj. 3: The intellect of the believer is determined to one object, not by the reason, but by the will, wherefore assent is taken here for an act of the intellect as determined to one object by the will.
Whether the Act of Faith Is Suitably Distinguished As Believing God, Believing in a God and Believing in God?
Objection 1: It would seem that the act of faith is unsuitably distinguished as believing God, believing in a God, and believing in God. For one habit has but one act. Now faith is one habit since it is one virtue. Therefore it is unreasonable to say that there are three acts of faith.
Obj. 2: Further, that which is common to all acts of faith should not be reckoned as a particular kind of act of faith. Now "to believe God" is common to all acts of faith, since faith is founded on the First Truth. Therefore it seems unreasonable to distinguish it from certain other acts of faith.
Obj. 3: Further, that which can be said of unbelievers, cannot be called an act of faith. Now unbelievers can be said to believe in a God. Therefore it should not be reckoned an act of faith.
Obj. 4: Further, movement towards the end belongs to the will, whose object is the good and the end. Now to believe is an act, not of the will, but of the intellect. Therefore "to believe in God," which implies movement towards an end, should not be reckoned as a species of that act.
_On the contrary_ is the authority of Augustine who makes this distinction (De Verb. Dom., Serm. lxi--Tract. xxix in Joan.).
_I answer that,_ The act of any power or habit depends on the relation of that power or habit to its object. Now the object of faith can be considered in three ways. For, since "to believe" is an act of the intellect, in so far as the will moves it to assent, as stated above (A. 1, ad 3), the object of faith can be considered either on the part of the intellect, or on the part of the will that moves the intellect.
If it be considered on the part of the intellect, then two things can be observed in the object of faith, as stated above (Q. 1, A. 1). One of these is the material object of faith, and in this way an act of faith is "to believe in a God"; because, as stated above (ibid.)
nothing is proposed to our belief, except in as much as it is referred to God. The other is the formal aspect of the object, for it is the medium on account of which we assent to such and such a point of faith; and thus an act of faith is "to believe God," since, as stated above (ibid.) the formal object of faith is the First Truth, to Which man gives his adhesion, so as to assent for Its sake to whatever he believes.
Thirdly, if the object of faith be considered in so far as the intellect is moved by the will, an act of faith is "to believe in God." For the First Truth is referred to the will, through having the aspect of an end.
Reply Obj. 1: These three do not denote different acts of faith, but one and the same act having different relations to the object of faith.
This suffices for the Reply to the Second Objection.
Reply Obj. 3: Unbelievers cannot be said "to believe in a God" as we understand it in relation to the act of faith. For they do not believe that God exists under the conditions that faith determines; hence they do not truly imply believe in a God, since, as the Philosopher observes (Metaph. ix, text. 22) "to know simple things defectively is not to know them at all."
Reply Obj. 4: As stated above (I-II, Q. 9, A. 1) the will moves the intellect and the other powers of the soul to the end: and in this respect an act of faith is "to believe in God."
Whether It Is Necessary for Salvation to Believe Anything Above the Natural Reason?
Objection 1: It would seem unnecessary for salvation to believe anything above the natural reason. For the salvation and perfection of a thing seem to be sufficiently insured by its natural endowments. Now matters of faith, surpass man's natural reason, since they are things unseen as stated above (Q. 1, A. 4). Therefore to believe seems unnecessary for salvation.
Obj. 2: Further, it is dangerous for man to assent to matters, wherein he cannot judge whether that which is proposed to him be true or false, according to Job 12:11: "Doth not the ear discern words?"
Now a man cannot form a judgment of this kind in matters of faith, since he cannot trace them back to first principles, by which all our judgments are guided. Therefore it is dangerous to believe in such matters. Therefore to believe is not necessary for salvation.
Obj. 3: Further, man's salvation rests on God, according to Ps.
36:39: "But the salvation of the just is from the Lord." Now "the invisible things" of God "are clearly seen, being understood by the